Three states of consciouness

Soul has been divided into three categories based on its level of consciouness.

The soul is absolutely pure in its real form. After getting associated with mind and body, it becomes impure due to impressions of various bad karmas (actions) incurred in several birth and death cycles. Based on these various states of mind, seers of Jain religion have classified soul into three stages: बहिरआत्मा (Outward soul), अन्तरात्मा- (Inward soul), and परमात्मा (Super Consciousness).

The above passage is self explanatory as it divides soul into three states based on their level of consciousness: Outward consciousness, Inward consciousness and Super consciousness. It is the duty of human being to transcend from lower state to higher state of consciousness. The concept of “Bahirmukhi” is best explained by Padmanandi Muni in “Aiktavashiti” as follows:

बहिरवि- ्षयसम्बन्- : सर्व: सर्वस्य सर्वदा |

अतस्त्द् भिन्नचैतन्- य्बोधीयोगौ- तु दुर्लभौ |

This means it is very easy for human beings to keep relations with outward matters but it is very difficult and rare to have realization of soul in conscious state. It is the state of real yoga. This state of outwardness grips the individual so tightly that his sense of discrimination (Vivek) gets weakened or destroyed. This foolish person cannot distinguish between right and wrong and runs recklessly over frugal and transient sensual pleasure after forgetting his real self filled with eternal bliss.

In “Jaindharmaamrit”, Hiralal Jain explains this state of human being very beautifully:

The personality with the outward soul gets so much deeply involved with his body that he considers the attributes of his body as his own attributes. The physical attributes like fair or dark complexion, lean or fat frame, beautiful or ugly countenance, healthy or ill constitution of his body becomes his own attributes and feels happy or worried on that count. The same happens with the sensory organs and depending on their various states, he considers himself blind, deaf, dumb, lame etc. Due to attachment with his body and mind, he feels the suffering of cycles of birth and rebirth. During eighty four lakh cycles of different forms of life i.e. man, animal, bird, insects and plants, he feels these forms as his own form. In this way, the concept of egotism or “I” develops strongly.

He considers other souls in body form as their true form. With this, he falls in the illusion of “my or mine”, attachment with some souls and hatred and jealousy with other souls. This illusion becomes so strong after cycles of life that even words of knowledge by saints fall to deaf ears and redemption of soul from this illusion becomes next to impossible. It has been clearly explained in Jaindharmaamrit:

न तदस्तीइन्द- ्रियाथेर्ष- ु यत्क्षेमड़- क्र्र्मात्- मनः |

तथापि रमते बालस्तत्रै- वाज्ञानभाव- नात् ||

There is no material felt by five senses which can benefit the soul, even then this ignorant soul illusioned by Maya since time immemorial remain attached to passions of these five senses.

Antaratma:

The term “Antaratma” has been applied to the soul or the conscious entity experienced inside us. Antaratma is in awakened or conscious state. It is inside us. In contrast, body, senses and everything of this outer world is matter (inertial state) or in unconscious state and the tendency to consider the outer world as conscious (soul) has been called as Bahiratma (illusion). Till our attention remains in objects of outer world and we remain absorbed in outer sensual pleasures, we cannot know or experience the Antaratma.

A very good definition of Antaratma has been given by Pandit Hiralal Jain(3):

The knowledge of Antaratma cannot be done by outer senses as outer senses can give knowledge about outer world. They can never give reach the inner world. Thus knowledge of Antaratma can only be from inside. Though human being possess intuitive knowledge about existence of soul but the real knowledge about the fact that Antaratma is indestructible, infinite knowledge giver and extreme pleasure giver is never attained without real experience from inside.

When a human being experiences the illumination of knowledge from inside, his perspective and attitude towards outer world drastically changes because he begins to really understand the transient and futility of this outer world. He not only illuminates himself with knowledge but also understands the other mysteries of world. Acharya Kunthusagar has explained this fact with the help of example as follows:

Here example of deepak (earthen lamp) has been given to explain it the nature of soul being self luminescent shining itself and illuminating others, otherwise it is unique in itself and cannot be compared with anything in this world. Kanji Swami(4) explains it in this way:

Acharya Kunthusagar Ji was the principal disciple of Param Guru Shri Acharya Shantisagar Ji Maharaj. In the Muni stage, he practiced Sanskrit language with Muniraj Shri Sudharamsagar Ji. After seeing his purity of heart within four years, his Guru initiated him with designation of “Ailaak”, which is a very prominent position in Shravakpad. Afterwards, he ornated him with the title of “Muni Kunthusagar”. The teaching of His Holiness Shri Kundusagar was so effective even after his death that many kings and their subjects of state of Gujarat, Kathiawad and Maharastra became his followers. Your name of Muni avastha was “Shri 108 Ganeshkirti Maharaj”. His famous works are “Shravak pratikraman Saar” and “Sudharmopadeshamritasaar”- .

2. Dr. Hiralal Jain:

Dr. Hiralal Jain was a very prolific writer of Jain literature, reader and professor. He is well known for his compilation of ancient and testified legends based on holy words spoken by Bhagwan Mahavir in form of book called as “Jinvani”. He was in the organizing committee of Bharatiya Gyanpeeth and has also been editor of “Murtidevi Grinthmala”

1.Kanji Swami:

Kanji Swami was a firm devotee of Bhagwan Kunkundacharya. He simplified and elaborated very deep and complex principles of “Samyasar” written by his guru. Only very learned persons were able to understand the precious treasures hidden in this great work. He helped to simplify these secrets for the benefit of ordinary devotees. He also delivered valuable lectures an commentaries on various works like “ Mool Me Bhool”, “Veetrag Vigyan”, “Chahdhala”. His work “Mokshamarg Prakash Ki Kiran” is a very well known outstanding work.